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The Epic 
of the 
Kingdom 



THK EPIC OF THE KINGDOM 



A>^ interpretations' of the 



BOOK OF 



Ki:\ KT.ATIOX 




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K. A. HEIXiEK, l»n. I>. 









UiiRARY or OOMORESSi 
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SEP 16 ia05 
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Copyright, 1904, by 
E, A. Hedges 






PREFACE 

The Revelation is the only book of the sacred Scriptures 
with a promise of blessing to the reader. The thoughts 
herein presented are the outcome of an intense longing and 
prayerful endeavor to read with 'the understanding and to hear 
aright this last message from the Master. The one wish of 
the author is that the Spirit may make these comments helpful 
to many fellow-servants of the King. 

The title was selected as the one best suited to characterize 
this marvelous message from Christ concerning the Kingdom. 
It has all the elements of an epic, save only that of metric 
form, and this lack is more than made up for and lost sight of 
in the gorgeous setting of the scenes. 

The development of the subject, though of the nature of 
exegesis, is given in the form of a lecture, which has been 
prepared with desire to provoke diligent study of this book of 
the mystery of God, so often passed by, and to seek for it a 
better appreciation at the hands of those who wish to know the 
plans of the Kingdom. It is preliminary to a more compre- 
hensive treatise of the theme, the manuscript for which is in 
preparation, and will be offered as soon as may be consistent 
with careful work. 



EXPLAINTATIOIS^ OF KEY-CHART 

The Chart shows the interrelation of the series of sevens. 
Not only do the members of each series have a common 
thought, but there is a relationship between the churches, seals, 
trumpets, and vials. A key word is given to indicate the 
condition or circumstances of each of the churches. The 
phrases given for the seals, respectively, are intended to 
indicate the particular phase of conviction for sin presented 
by that seal-vision. In the same way are shown the several 
phases of trial which serve to perfect believers, and the phases 
of retribution that make the sinner's doom. The "uniting 
thoughts ' ' give the thought which the respective members of 
each series have in common. Each heading gives the thought 
common to the members of the series taken down the column, 
and the "uniting thought " is common to the members of the 
several series taken across the Chart. Further explanation 
will be found in the bodv of the lecture. 



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The Burden of 

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THE REJECTOR'S DOOM. 

RETRIBUTION. . 




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PERFECTING BELIEVERS. 

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WINNING THE UNSAVED. 

CONVICTION. 


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THE EPIC OE THE KINQDOM 



The morning stars sang together for joy over God's new 
plan. They saw him roll the worlds into existence. They 
watched with interest as he carpeted this earth with verdure 
and sprinkled it with blossoms. They saw the creation of 
animal life that should serve man. They beheld man in his 
innocency, and wept at his fall. They heard with gladness 
the promise of a redeemer, given in Eden, and to Abraham, 
and heard the echo of that promise in every animal sacrifice 
and every prophet's message. Then, in the fullness of time, 
they saw the Lord of Glory leave the throne in the skies and 
come to earth on a most wonderful mission. They sang about 
the manger cradle, guarded childhood's footsteps, and 
ministered in manhood's weary hours. They wondered and 
admired when at the Master's word the lame walked, the blind 
saw, the hungry were fed, the sick were healed, and the dead 
lived. They saw the multitude with palms and hosannas, and 
heard the mob cry "Crucify Him." They waited at the cross 
and tomb, announced the resurrection, and received their Lord 
to the skies again. 

He whom sacrifices typed, prophets heralded, and angels 
welcomed, came to be a king. Not to succeed Herod, not to 
take Pilate's place, not to wield national, political commercial, 
7 



The Epic of the Kingdom. 

or social scepter, but, nevertheless, to be king. " My kingdom 
is not of this world." "The kingdom of God is within you." 
" His kingdom is an everlasting kingdom, and his dominion 
from generation to generation." How shall he get such a 
kingdom, — who shall ba the subjects, and how shall he secure 
dominion? He is not a king by force, and he accepts only 
willing allegiance ; can he hope for more than a handful of 
followers? The hearts of the people are turned from him, 
"all have sinned and come short of the glory of God." The 
hosts of mankind, to w^hom the Creator gave this earthly 
habitation, and from among whom the subjects of the Kingdom 
are to be won, have fallen under the power of the prince of 
this world, who will dispute any claimant. How shall Christ 
win the Kingdom? Impossible, says man. But the Omnipotent 
God has decreed it, and the Kingdom is now being established. 

IMPORT OF REVELATION. 

The four gospels tell of the coming of the great Messenger, 
and give the message of the coming Kingdom, but are we to 
hear nothing of how the Kingdom comes? Shall the heavens 
receive again the Messenger and King, with scarcely anything 
told of the winning of the Kingdom, when we might expect 
much? Both Testaments have so much about the coming of 
the King and his Kingdom, why not more about the bringing 
in of that Kingdom? Following upon the gospels and epistles 
we find the book of Revelation, with its mystery, its visions, 
and its symbols. We would know its relation to the other 
books of the New Testament, and the message it brings. Has 



The Epic of the Kingdom, 

it anything for me, an individual in the midst of this dispen- 
sation? Each of the other books has such a message, has 
Revelation none? Was it a message for those of John's time 
only, as the preterist interpreters would have it? then it has 
less for me than any other book of the canon. Was it intended 
merely to provoke me to a study of the history of the middle 
ages, following the historical interpreters? Or, has it no more 
significance than a series of events in some vague future, whose 
advent gets a new date in every generation, to be succeeded 
by disappointment and chagrin — a future whose coming 
''quickly," " just at hand," and *' shortly coming to pass," 
has waited more than eighteen centuries, to the confusion of 
language and the perplexity of many earnest truth seekers. 
Much rather let this book, which stands last in our Bible, be 
the climax of the whole message, and seek here the completion 
of the otherwise unfinished story of the Kingdom. 

That the book of Revelation gives the means and the 
manner of bringing in the Kingdom of Jesus Christ can 
undoubtedly be shown with such fidelity to Scripture and 
ready adjustment to the record, such harmonious setting of the 
various symbols, likenesses, and promises, and such unity of 
every part with the whole, that the interpretation offered must 
appeal to the candid critic not only as plausible, but as 
furnishing a hypothesis that satisfies more points needing 
explanation than any other that has been offered. 

To John comes the vision of the means used to bring in the 
Kingdom of Jesus the Christ. 

An interpretation of the book of Revelation is mostly 
9 



The Epic of the Kwgdom. 

concerned with its symbols, since they make up the greater 
part of it. The interpretation of symbols does not admit of 
demonstration. The meaning may be suggested by the symbol 
or its characteristics. In some instances the interpretation is 
is given in the context. Where the symbol stands without 
such aids to its meaning, the usual proceedure is to collate 
references, compare similar and dissimilar terms, and then 
seek, within recognized limitations, the most consistent 
explanation. In these pages the endeavor has been made to 
present the interpretation which best satisfies the text. In 
many instances the result only of such inquiry is given, without 
the steps leading to it. 

FOUR LIVING CREATURES. — GOSPEL HERALDS. 

The fourth chapter of Revelation gives the permanent 
setting of the scene — a background for the visions that follow. 
The Great God is on the throne. Before him and associated 
with him is the One who is King. Around the throne are the 
twenty-four elders, representative of all true believers. In 
even more intimate relation to the throne are the four beasts, 
or living creatures. These symbolize the forerunners of the 
Kingdom, the recruiting officers of the King's army, and stand 
for all gospel heralds, whether of pulpit or pew — whoever does 
the work of heralding the good news of a Savior. Every one 
who seeks to lead souls to accept Christ is truly a herald of 
the King, and is represented by the living creatures before the 
throne. Consider the special characteristics of these heralds. 
"The first beast was like a lion, and the second beast like a 
lo 



The Epic of the Kingdom, 

calf, and the third beast had a face as a man, and the fourth 
beast was like a flying eagle." Sometimes the gospel herald 
should be lion-like, going forth with boldness, courage, and 
despatch; at other times ox-like, with patience, perseverance, 
and forbearance ; again with human sympathy and the 
knowledge gained from life's experiences; or, sometimes it is 
required that, like the flying eagle mounting to the skies, the 
herald should bring the message of a possible future life of 
bliss, revealed from heaven. Sinners are not all reached in 
the same way, and the true herald will seek, like Paul, to 
" become all things to all men, that by all means .... save 
some." Also, in the symbol, the heralds are *'full of eyes 
within " — to look upon their own lives and conduct ; "full of 
eyes before and behind " — that no opportunity escape them ; 
and "they rest not day and night" — in their willing service. 
The Greek word for "beasts" is properly translated "living 
creatures " or " living ones," their chief mark being that they 
are alive, awake, alert. 

BRINGING IN THK KINGDOM. 

The fifth chapter presents the great fact of Christ's 
sacrifice making possible the founding of his Kingdom. John 
sees a book — the book of God's purpose in behalf of man — but 
it is sealed. He weeps over the apparent defeat of the 
promised enlightenment, for there seems to be no one "in 
heaven, nor in earth, neither under the earth, able to open the 
book." But the Lion of the tribe of Judah prevails " to open 
the book and to loose the seals thereof." The slain Lamb, by 
II 



The Epic of the Kingdom. 

his sacrifice, makes it possible for sinful man to be reached and 
saved. Christ's Lion-power could most clearly be shown only 
by his Lamb-sacrifice; "And I, if I be lifted up from the earth, 
will draw all men unto me." If some great thing is to be 
accomplished we expect a corresponding display of power. No 
greater task was ever set than the salvation of fallen man, a 
task calling for the Almighty arm. Expecting a strong one to 
conquer the great foe, we see only the Lamb of God dying on 
the cross. But his might is the power of Love. The greatest 
force in the world is the love of the Savior, manifested in his 
sacrifice, and exercised in winning men to him. With lamb- 
like tenderness he is winning lion-like victories on every side. 
"Behold, he cometh with clouds ; and every eye shall see 
him." That is, every one gets a vision of the Christ, not 
simply as the man who walked in Galilee, not alone the 
historic Christ, but the divine Savior. Clouds are the symbol 
of the divine presence, and the coming of Christ with clouds 
signifies his presentation of himself to every sinner in such way 
that the sinner is fully persuaded that the Christ who appears 
to him is the divine Son of God, with power to save him from 
sin. "And all kindreds of the earth shall wail," under 
conviction for sin, as a result of the vision they get of him. 

SEVEN SEALS. — SEVEN PHASES OF CONVICTION. 

No one but the Lamb could open the seals, and no one 
except the Lamb of God can save the sinner. It is by saving 

sinners, redeeming them from bondag-e to Satan, that the 
recruits for the Lord's army are secured. A comparison of 

12 



The Epic of the Kingdom, 

the seven seal-visions with each other and with the trumpets 
and vials, leads us to accept the interpretation of the seals as 
phases of conviction for sin, the seven being symbolic of the 
several ways in which sinners are reached for the Kingdom. 

The first seal is broken, and a section of the book is opened. 
'*And I saw when the Lamb opened one of the seals, and I 
heard, as it were the noise of thunder, one of the four living 
creatures saying, Come. And I saw and behold a white horse 
.... a bow .... a crown .... and he went forth conquering 
and to conquer." The lion-herald says *'Come" — an invitation 
to the unsaved to come to Christ — and the the vision which 
accompanies is such as is presented to the consciousness of 
the sinner who feels himself in slavery to sin. He beholds a 
Conqueror, a King who has conquered for others and is now 
ready for a victory in his behalf. The white horse is a 
symbol of victory, and the bow suggests the arrows of 
conviction that are already piercing the sinner's heart. One 
seal has been opened, but no one reads from the book — it is 
a book without words, a *' picture book "^ — one suited to 
beginners, and of such nature that its import will not be 
misunderstood. The state of mind and heart of the sinner 
makes it appropriate that the /ion-herald should invite. When 
a sinner is convicted by reason of his slavery under sin, we 
should bring him the message of a deliverer with lion-like 
boldness and readiness. The "Come" is but the invitation of 
the King himself, "Come unto me, all ye that labor and are 
heavy laden, and I will give you rest." If the sinner accept 
deliverance, a soldier is secured for the Lord's army. 
13 



The Epic of the Kingdom. 

An illustration of this phase of conviction is furnished when 
a revivalist spends a w^hole evening in recounting instances and 
circumstances of conversions, and when the invitation is given 
the altar is soon filled. No sermon has been preached, but 
sin-enslaved souls see One who has conquered for others, and 
they, too, seek to be freed. 

" Long in sin my eyes were holden. 

Weary years in blindness spent; 

Wasted w-ere the hours all golden, 

All my life on pleasure bent; 
Till One came in love and mercy. 

Touched my eyes and sight did bring. 
At his feet I fell and worshiped, 
For mine eyes beheld the King." 

W^ith the opening of the second seal another phase of 
conviction is presented. "And when he had opened the 
second seal, I heard the second living creature say. Come. 
And there went out another horse that w^as red : and power 
was given to him that sat thereon to take peace from the 
earth." The red horse symbolizes war, opposition, persecution. 
The ox-herald invites, and this sinner sees the One who has 
power to take away peace, — he is troubled in heart, and can 
regain peace only through acceptance of pardon. Be patient 
with him, O ox-herald ; he cannot grasp the truth all at once 
because of his troubled heart. He cannot be reached in the 
same way as the one who feels enslaved, the rush of the lion 
would but disturb him the more. The slave would be freed at 
once, the troubled soul needs time to make sure of the grounds 
of his restoration. 

14 



The Epic of the Kingdom. 

"And when he had opened the third seal, I heard the third 
living creature say, Come. And I beheld, and lo a black 
horse ; and he that sat on him had a pair of balances in his 
hand . . . .a measure of wheat for a penny, and three 
measures of barley for a penny; and see thou hurt not the oil 
andthewihe." The invitation of this seal is given by the 
man-herald, and the sinner has a vision of scarcity, dearth. 
The conditions named are those of famine. Wheat and barley 
at famine prices signify that there is not enough of the 
commonest food to satisfy; the delicacies are withheld. The 
dearth is a figure of the sinner's own experience ; it is the case 
of one who seeks satisfaction and has not found it. The 
man-herald, with human sympathy and a true fellow-feeling 
for this hungry one, comes with the message of his own 
experience of want and of the satisfaction found in Christ. 
*' Blessed are they that hunger and thirst after righteousness, 
for they shall be filled." ''Let him that is athirst, come." 

"And when he had opened the fourth seal, I heard the 
voice of the fourth living creature say, Come. And I looked, 
and behold a pale horse : and his name that sat on him was 
Death, and Hades followed with him, and power was given 
.... to kill with sword, and with hunger, and with death 
(pestilence), and with the beasts of the earth." This seal 
presents that phase of conviction wherein the sinner is 
convinced that he must die and that he is not prepared to meet 
God. The four kinds of death mentioned are such as would 
appeal most vividly to the observer to convince him of the 
certainty of his own death. His conviction is the aroused 
15 



The Epic of the Kivgdom. 

consciousness that he is not prepared to die. The eagle-herald 
bears the invitation. The flying eagle is a symbol of revelation. 
The knowledge that this herald brings is heaven-born, a 
message of the future life. The invitation is to the Christ 
through whom there is reconciliation, and heaven for those who 
accept. What a glorious privilege is ours to mount to the 
throne and bring the message of hope to despairing souls ! 

"And when he had opened the fifth seal, I saw under the 
altar the souls of them that were slain for the word of God, 
and for the testimony which they held : And they cried .... 
How long, O Lord .... dost thou not judge and avenge our 
blood on them that dwell on the earth." The vision presented 
is that of sacrifices made for the cause of Christ. The extreme 
case of the martyrs is given, but this should not be considered 
to the exclusion of any sacrifice which testifies that the 
individual lives for Christ. While it is true in a large sense 
that "the blood of martyrs is the seed of the church," it is 
also true that devout, self-sacrificing lives are continually 
appealing to the unsaved and effecting conviction for sin. 
" Let your light so shine before men, that they may see your 
good works, and glorify your Father which is in heaven." The 
cry of the martyr-witnesses for vengeance is not to be 
understood as a vindictive calling for the punishment of those 
who have made the testimony of the martyrs become a sacrifice, 
but rather as a prayer for their speedy conversion. This is the 
proper result of letting the light shine, and is the only 
vindication a true Christian could wish — the conversion of the 
sinner, and not his punishment. The delay "for a little 
i6 



The Epic of the Kingdom, 

season" in granting their request indicates that this phase of 
conviction requires some time for observation and deliberation. 

The phenomena presented with the opening of the sixth 
^eal are not to be taken literally, as presaging the end of 
material things, but as symbols of heart experiences. Here 
is presented a phase of conviction wherein the sinner finds that 
everything in which he has been trusting for security must fail 
him. His old standards are tottering, his confidences are 
shaken. The vision symbolizes any event in the life of the 
sinner which convinces him that he is soon to face judgment. 
Sometimes this takes the form of physical danger, sometimes 
of moral shock, but whatever the form, the result is conviction 
for sin. 

The seventh seal is given in chapter eight, verses i and 3 to 
5. Verse 2 is but an overlapping of the trumpets with the 
seals to show their close relation. With the opening of the 
last seal there is silence in heaven, and prayer reaching the 
throne. What better reason for heaven's silence than that our 
prayers may be heard? The brief space of time might suggest 
that heaven does not wait to hear the prayer that is overlong. 
The incense which goes up with the prayers is kindled from 
the altar, figurative of Christ's sacrifice which has made it 
possible for our prayers to be heard. The answer to the 
prayers is symbolized in the pouring out of the fire upon the 
earth and its result. This result pictures the effect of 
conviction upon the human heart, — voices call from God, the 
thunder arouses the sleeping soul, the lightning gives light on 
the will of God in the sinner's behalf, and the earthquake tells 
17 



The Epic of the Kingdom. 

of conscience aroused. It is conviction brought aboul by way 
of the throne. — by means of prayer, ^hall a mother's prayers 
be unheard? or the prayer of a righteous man avail nothing? 

The first four seals present the sinner in his relation to 
things outside himself : the other three emphasize the appeal 
that is made to the inner life. The same division appears in 
the trumpets and the vials. There is also this difference 
between the first four and the last three of the seals : in the 
former the living creatures invite. — the gospel heralds not only 
have an opportunity in these phases of conviction, but have 
been given a part which they must perform : in the remaining 
three the heralds have no part,— in these the sinner tights it 
out for himself. It is not for the preacher to tell of the 
sacrifices of believers and by that telling persuade the sinner. 
the appeal must come from the saintly life to the sinner's own 
consciousness. And, under the sixth seal, it becomes apparent 
that something in the life experiences of the sinner, and that 
.something only, will convince the sinner that, for him, 
judgment is imminent. The prayers of the seventh seal 
comprise an effort distinct in kind from the work of preaching 
to the sinner to bring about his conviction. Here is a suggestion 
for the revival preacher. The themes best adapted to reach 
the heart of the sinner are those of the seals that are 
distinguished by the invitations of the four living creatures. 
With the phases of conviction under the last three seals the 
preacher has nothing to do. 

x-\n interlude, or episode, is given between the sixth and 
seventh seals, in chapter seven. The nature of this portion 
i8 



The Epic of the Kingdom, 

shows a reason for its insertion before the seals are completed: 
it has regard to what is being accomplished under the seals, 
severally, and serves to bind them into a closely related series. 
The seal of God is placed upon each soldier who has sworn 
allegiance to the King. Count this sealing as assurance, or 
character, or what you will, it declares the recipient's new- 
relation. The counting by tribes signifies God's ideal Israel. 
God's plan is not to be thwarted by unbelieving Jews, but 
fulfilled by true sons of Abraham, through faith. The round 
numbers signify completeness. Here is the great Evangelist 
counting his converts. The 144,000 are the redeemed seen 
from the Godward side ; there cannot be so many that the 
great Shepherd will lose count ; '' He calleth his own sheep 
by name." The great multitude is the same company seen 
from man's side — ''which no man could number." They have 
accepted the invitation to serve the King, under some one of 
the seven seals, and their testing begins ; "These are they that 
are coming out of the great tribulation. 

Thus does the Captain of our salvation reach the unsaved 
and win them for the Kingdom; a great army who have sworn 
allegiance, whose acceptance is attested by the seal of God. 

SEVEN TRUMPETS. — SEVEN PHASES OF TRIAL. 

But these are raw recruits ; though forgiven, and therefore 
pure (white-robed), they have had no training in the things of 
the Kingdom. What service they have previovsly seen has 
been of a different nature, and in opposition. Shall such as 
these compose the Lord's army? must he go forth with only 
19 



The Epic of the Kivgdom. 

these ? Before the seals are scarcely opened, the trumpets 
introduce a new series of experiences, and we shall find in 
these the means used to train the newly won recruits. 

In almost every Scripture reference to the use of the 
trumpet the call is to action, and in most instances, it calls to 
conflict as when an army is aroused and summoned to repel a 
foe. It is in this sense that the symbolism of the seven 
trumpets of Revelation may best be interpreted. 

A great host is being enlisted under the seals, and the 
marshaling and the conflict begin without delay. It is not a 
battle with whole armies drawn up against each other, but 
each soldier of the Lord is called to engage in personal 
encounter with the forces of evil. Every victory he wins 
serves not alone for his own proving, but is also a victory for 
the King. It is the great warfare of Christ and his hosts 
against evil, and at the same time is the means used for 
training the individual, for developing Christian character, 
for securing full-statured souls, for making veterans. The 
several trumpets are blown, and each is a call to be on the 
alert for the enemy approaches. The trumpets symbolize 
seven phases of trial, whose intended result is the perfecting of 
the believers thus tested. 

"The first angel sounded, and there followed hail and fire 
mingled with blood, and they were cast upon the earth : and 
the third part of trees was burnt up, and all green grass was 
burnt up." The objects presented are such as were concerned 
in that day with making the living ; the crops and pasture are 
affected. The crops are not a total failure, nor are the flocks 
20 



The Epic of the Kivgdom, 

left necessarily to perish, but there is sufficient failure or 
damage to try the faith of the one who suffers loss. Many 
modern instances of like character suggest themselves, and the 
fact of such trial will not be questioned. The trial of faith 
through hindrances to making a living, is the thing symbolized. 

"And the second angel sounded, and as it were a great 
mountain burning with fire was cast into the sea: and the third 
part of the sea became blood ; and the third part of the 
creatures which were in the sea, and had life, died ; and the 
third part of the ships were destroyed." This trumpet calls 
attention, through the symbol of the sea, to that opposition 
aud persecution which tries the faith of a believer. Let the 
mountain stand for that influence of a man's friend or circle of 
friends which did tower above almost every other consideration, 
but since the man has become a follower of Christ, that 
influence is no longer exerted as before, but has become a part 
of the opposition. The sea, though reckoned as an opposer, 
serves man with its creatures and carries his ships. The idea 
suggested by the partial destruction of these is that even the 
satisfaction which these would afford is diminished. Anything 
which brings opposition or persecution upon a believer, tending 
to destroy his peace, fulfills the symbolism of this trumpet. 

"And the third angel sounded, and there fell a great star 
from heaven .... and it fell upon the third part of the rivers, 
and upon the fountains of waters .... and the third part of 
the waters became wormwood." The rivers and fountains of 
waters are symbols of man's enjoyments and pleasures. Satan, 
as a star fallen, has embittered part of earth's pleasures, so 

21 



The Epic of the Kingdom. 

that there are some things which might have brought joy, but 
which become bearers of bitterness instead. The enticments 
of worldly pleasures and questionable amusements prove a sore 
trial to many. "And many men died of the waters, because 
they were made bitter." This statement brings out the real 
purpose of the trumpet-trials ; namely, a destroying and 
purging out of all that remains of the old nature that the 
believer may live for Christ, the death of the self-life that the 
Christ-life may be manifested. x\s Paul puts it, "I am 
crucified with Christ ; nevertheless, I live, yet not I, but Christ 
liveth in me." "And if Christ be in you, the body is dead 
because of sin; but the Spirit is life because of righteousness." 
"And the fourth angel sounded, and the third part of the 
sun was smitten, and .... moon, and .... stars .... and 
the day shone not for a third part of it, and the night likewise." 
These phenomena are usually understood as literal, but, in 
harmony with the imagery of the whole book, they should be 
taken as symbols, and their proper interpretation will depend 
on the things represented by the symbols. Elswhere the sun 
is a symbol of Christ, the Sun of Righteousness, the Life-giver; 
why not here? The Scriptures serve to reflect light from 
Christ, and the stars are as light from God's providences. 
The darkening of these represents anything that clouds our 
faith in the Divine, anything that hinders our consciousness of 
a present God and his love. Many of the afflictions that come 
in life do thus try faith. A father, losing his child in death, 
is tempted to doubt God's love ; a part of his spiritual day is 
darkened. But the darkness claims only one-third, — there are 

22 



The Epic of the Kivgdom. 

twice as many evidences in life of God's love and care to 
encourage faith, as there are afflictions to tempt us to doubt. 

**And the fifth angel sounded, and I saw a star from 
heaven fallen into the earth : and to him was given the key of 
the bottomless pit. And he opened .... and there came out 
.... locusts upon the earth." Here the historical interpreter 
thinks he is on sure ground, is certain that the symbol of the 
locusts has some historical fulfillment. But is there not 
something in the life of the individual which gives a more 
satisfactory fulfillment of the symbol? In nearly every 
instance the symbols find their most ready adjustment in a 
fulfillment that applies to the individual. In a few instances 
the indivuals are considered in a collective sense, as the church, 
represented by the woman of chapter 12, or the New Jerusalem, 
but in the great number of instances the individual is considered 
in his personal relationship. This does not preclude the 
significanceof the work of Christ as a world-conqueror, for each 
soul is a microcosm, and the development of the individual is 
also development of the kingdom. The fifth and sixth trumpet- 
visions need not be distinguished from the others of the series 
because of the great numbers involved. The fifth, sixth and 
seventh are the woe-trumpets, and the number of assailants 
shows the intensity of the trials. The woe pronounced is no 
doubt indicative that Satan has personally taken a hand in 
these phases of trial. That they are more grievous than those 
which precede no one will question. Assuming the hypothesis 
that the locusts are symbols of Inst and appetite, a careful 
analysis of the text will show that the description is complete 
23 



The Epic of the Kirigdom., 

in every particular. Faith is clouded by the very atmosphere 
of lust. The locusts do not affect the means of making a 
living (compare first trumpet), but hurt men who are not 
secure under the seal of God. Their hurt is torment, not 
death ; death would seem to be relief. " Horses prepared for 
war" suggests energy, and that these practices seem a part of 
life's functions. "Crowns like gold" — a prostitution of man's 
noble estate. "Hair of women" — a suggestion of woman's 
connection with this snare of Satan. " Teeth of lions" — how 
like a beast to its prey is the spirit of either lust or appetite. 
" Breastplates of iron" — their defense seems most secure ; men 
defend their conduct with the plea that it is a natural function. 
"Sound of many horses running to battle" — the persuasive 
influence of the multitude ; thus is sound judgment brought to 
confusion, and the enemy prevails. " Stings in their tails" — 
it is at the end of a life of lust and debauchery that the sting 
comes. "Their power was to hurt men five months" With 
the above interpretation of this trial, it is apparent that five 
months' limitation has no satisfactory meaning; this temptation 
is not confined to so short a period. Nor will the year-day 
theory help us out. The significant word is "month." There 
is a law of nature that suggests a connection between month 
and generation ; namely, the monthly preparation of a new 
cell in readiness for offspring. The interpretation of months 
as generations of mankind satisfies every reference in 
Revelation. The use of the same number for the period of 
42 months and the 42 generations from Abraham to Christ 
suggests a like significance, the 42 months forming not only a 
24 



The Epic of the Kivgdom, 

dispensation, or age, but a dispensation reckoned by 
generations. Under the administration of grace, every man's 
opportunity is measured by his lifetime. Mankind is dealt 
with a generation at a time. In this instance, the jive months 
would indicate that lust and appetite have power to hurt the 
man who sins and four generations of descendants. This is in 
accord with Deut. 5: 9, * 'Visiting the iniquity of the fathers 
upon the children, and upon the third and upon the fourth 
generation of them that hate me." 

"And the sixth angel sounded, and I heard a voice .... 
saying .... Loose the four angels which are bound in the 
great river Euphrates. And the four angels were loosed .... 
And the number of the army of the horsemen were two hundred 
thousand thousand." The four angels lead forth a great host 
from the Euphrates. This river was the border of Israel on 
the east, and it was from this side that the waves of idolatry 
and false religions rolled in against the chosen people. The 
latter part of the description gives the nature of this trial : 
*' Yet repented not .... that they should not worship devils^ 
and idols of gold, and of silver." The temptation is to accept 
false religion — to take anything that offers itself as religion 
because it has fewer requirements or appears more attractive 
than the true religion. It was idol-worship at one time ; it is 
theosophy. Christian Science, forms and ceremonies, and 
''dollar"-worship, now. 

The seventh trumpet- vision is given in chapters 12 and 13, 
and, though there are three parts, describing respectively the 
dragon, the beast from the sea, and the beast from the earth, 
25 



The Epic of the Ki-ngdom, 

they have one thought in common. It is that trial of faith 
whose temptation is to renounce allegiance to God. It was 
this temptation that lost to Satan his abode in light. He was 
not willing to be constrained by a higher power. He loved 
his life — his self-importance — so much that he was willing to 
die spiritually to maintain it. I Timothy 3: 5, '* Lest being 
lifted up with pride, he fall into the condemnation of the 
devil." And since his defection he has strenuously endeavored 
to win man from his allegiance. Michael's angels (possibly 
redeemed ones on earth are included) " loved not their lives 
unto the death"; they chose not to die spiritually. "Whosoever 
will save his life shall lose it, and whosoever will lose his life 
for my sake shall find it." 

The woman is a symbol of the true church of God, and the 
child represents her converts. It is against these that Satan 
makes war. 

The dragon has two allies, whose efforts are employed to 
accomplish a like result by different means. The sea-beast 
represents that worldly life which is concerned with only things 
temporal. It is the spirit of worldliness, a most insidious foe 
of vital religion. The significance of the beast-nature should 
not be lost sight of. He who lives the life of worldliness is 
not living for the better part of himself. His endeavor is to 
secure food and shelter and personal ease ; wherein, except in 
point of intelligence, does he differ from a beast? The hog 
does all this with a less equipment of gray matter. 

*'The dragon gave him his power"; Satan, seeing that he 
cannot induce as many as he would to throw off allegiance to 
26 



The Epic of the Kingdom,, 

God, gives worldliness power to accomplish this indirectly. 
Worldliness is looked on by many as mere indifference to the 
Kingdom, but it is ever an enemy. *'If any man love the 
world, the love of the Father is not in him." 

The beast from the earth is called the false prophet. He 
becomes an accomplice of the sea-beast, and by his deception 
leads some into worldliness who sought to avoid it. Many are 
led by false teachers to make a nominal show of religion, in 
the belief that they are receiving the genuine, and when they 
learn their error, they find that worldliness has fastened on 
them. And many never get free when thus entrapped. 

Thus have we a trinity with one object in view. The false 
prophet leads into worldliness, and worldliness brings denial of 
allegiance. The seventh trumpet is the last of the three woes, 
the triple trial of faith, and the climax of the series. 

The interlude of the trumpets occurs, as in the seals, 
between the sixth and seventh. It is in three parts ; the little 
book, the measuring of the temple, and the two witnesses. 
The interlude proper is the measuring of the temple. That 
this is meant to be figurative, and that the temple is a symbol, 
are shown by the instruction to measure not only the temple 
and the altar, but the worshipers also. Since both altar and 
temple stand for worship, the three objects to be measured 
represent the same thing. This connection of worshipers and 
temple suggests also that the temple meant is that true temple 
of God made up of living stones. Thus the measuring resolves 
itself into a measuring of soul-life. The thought is to secure 
an estimate of the development made under the seven phases 
27 



The Epic of the Kingdom. 

of trial. The estimate of what was accomplished under the 
seals was made by counting the individuals won into the 
Kingdom. Now, how much have these grown ; how far are 
they advanced from infancy; how far has the Christ-life taken 
the place of the old self-life whose destruction the trumpet- 
trials were intended to accomplish ; of how great size has that 
which is truly spiritual become? 

The little book indicates, in symbol, the relation between 
the seals and the trumpets. "And he said unto me, Take it, 
and eat it up . ... And I ate it up : and it was in my mouth 
sweet as honey, and as soon as I had eaten it, my belly was 
bitter. And he said unto me, Thou must prophesy again." 
The book is a message for John to receive and deliver. Its 
reception is pleasing, but the effect of its delivery is not so 
agreeable. John's experience is that of many a pastor or 
teacher. As some part of God's message is read and 
pondered, what a wonderful message it seems ; how rich, and 
sweet, how full of encouragement to the follower of Christ, 
and how well adapted to its purpose. But when the message 
has been delivered in all faithfulness, and there are so few 
that give heed, then we sit down in bitterness of heart. The 
word to John was, " Thou must prophesy again." Why again? 
We might well interpret that if they w^ill not hear with 
one telling, tell it again ; but the text means something more 
than this. There evidently has been a former message, and 
this is a new or different one. The position of the description 
suggests that while the message under the seals was one of 
invitation to accept the Savior, under the trumpets there is a 
28 



The Epic of the Kingdom. 

message of growth and development in the spiritual life. John 
and all faithful heralds must prophesy a two-fold message. 
This not only points out the relation between the seals and the 
trumpets, but gives definiteness to the experience figured in the 
eating of the book. What sweeter message than that of the 
beautiful garments of a holy life ; and what part of a pastor's 
experience is more conducive to " bitterness " than the meager 
returns of quickened life in believers? 'Tis ours to prophesy: 
the Master looks after results. 

The two witnesses are types fulfilled in Christ, confirming 
him as the One sent from God. The descriptive incidents 
suggest Moses and Elijah, but these stand for the law and the 
prophets. The law has its significance in that it provided for 
the system of animal sacrifices, and the prophets, in having the 
promises of the Messiah. Every animal offering and every 
prophet's message called for Christ. These two witnesses 
made clear their import, in the old dispensation, and were 
recognized as looking forward to One that should come. Their 
message was properly completed when Christ began his 
ministry. *'And when they shall have finished their testimony, 
the beast .... shall kill them. And their dead bodies shall 
lie in the street of the great city. . . . And after three days and 
a half the spirit of life from God entered into them." The 
Jews in their worldly pride would not receive the Nazarene as 
the Christ, thus worldliness made the witness of sacrifices and 
prophecy of no effect. The dead witnesses are unburied, — the 
daily sacrifice and the prophetic Scriptures were still before the 
worldly Jew, though he refused their message. "After three 
29 



Tht Epic of the Kivgdom, 

days and a half" — it was three years and a half from the 
beginning of Christ's ministry till Pentecost, and on that day 
the testimony of the two witnesses was again received ; Christ 
was recognized by many Jews as the antitype of sacrifices and 
the fulfillment of prophecy. Peter appealed to the prophecies. 
The record in Acts gives 3,000 as saved ; the 7,000 of this 
chapter is figurative of completeness, and need not be limited 
to Pentecost. The slain by the earthquake should be 
understood as made alive to Christ. The earthquake 
represents a spiritual process, and the result is a figurative 
way of telling that many Jews were led to believe. The "great 
city," "Sodom," "Egypt," and "where our Lord was 
crucified," are symbols for the unbelieving Jewish people. 
The idea suggested by this city is similar to that of Babylon, 
" the great city." 

With the completion of the seventh trumpet-vision, the 
the work of perfecting Christian character is accomplished ; 
the dominion of this world has wholly given place to the rule 
of our Lord. The processes under the trumpets deal with the 
individual who believes. There is another class to be reckoned 
with, the unbelievers. Those who start in the Christian life 
but fail under their testing are to be included as a part 
of this class. The harvest refers to the final disposition of 
those who have been faithful, and the vintage, of those who 
have rejected God's plan. The ripening of the harvest was 
brought about by the trumpet-trials ; the ripening of the 
vintage is effected under the vials. The two show a relation 
between the trumpets and vials. 
30 



The Epic of the Kingdom, 

SEVEN VIALS. — SEVEN PHASES OF RETRIBUTION. 

The vials of God's wrath are symbolic of the rejector's 
doom which is not the consequence of a special decree of the 
Almighty, but rather of the nature of retributive justice. 
The rejector's own choice and conduct react upon him. The 
seven vials represent seven phases of this reaction. A 
comparison with the trumpet or seal of the same numerical 
order, will help to interpret the nature of each vial's 
fulfillment. One of the four living creatures gives the vials to 
the angels, — the message of invitation to accept Christ carries 
with it the counter message of retribution to the one who will 
not believe. 

*'And the first .... poured out his vial upon the earth : 
and there fell a noisome and grievous sore upon the men which 
had the mark of the beast." The ones upon whom this distress 
comes are not those who serve God. As the ox that resists the 
yoke, or the horse that frets against the harness, becomes 
galled, so the man who rebels against life's burdens will find 
some eternal distress of soul of which a grievous sore is 
figurative. 

''And the second angel poured out his vial upon the sea ; 
and it became as the blood of a dead man ; and every living 
soul died in the sea." The creatures from the sea of 
opposition, which did serve man, now perish, and the 
opposition, to which the men concerned have seemingly allied 
themselves, becomes nauseous. Every turn of the picture 
shows defeat for the unbeliever. 
31 



The Epic of the Kingdom. 

"And the third angel poured out his vial upon the rivers 
and fountains of v^^aters ; and they became blood." The 
fountains which should yield the vi^aters of true pleasure and 
satisfaction, and which under the third trumpet were bitter, 
here give forth blood, to drink which would be offensive. This 
typifies the result of a life given to worldly pleasure. From 
two sources we have the declaration that the retribution is just. 

"And the fourth angel poured out his vial upon the sun ; 
and power was given unto it to scorch men with fire .... and 
blasphemed God .... and repented not to give him glory." 
They who refuse to be led by the light of the Sun of 
Righteousness shall find the result calamitous. The living 
plant grows with the sunshine, but the dead branch is withered 
by the sun's rays. Rev. 14: 10, "He shall be tormented with 
fire and brimstone in the presence of the holy angels, and 
in the presence of the Lamb." The sinner who spurns God 
now will find God's presence as a consuming fire. To spend 
eternity in sight of God will be hell for the sinner. 

"And the fifth angel poured out his vial upon the seat of 
the beast .... blasphemed the God of heaven because of their 
pains." The natural result of lust is used to typify what the 
spiritual result will be. 

"And the sixth angel poured out his vial upon the great 
river Euphrates ; and the water thereof was dried up, that the 
way of the kings of the east might be prepared." False 
religions have some semblance of truth, but with the pouring 
out of the vial this is lost and hope is gone, and the forces of 
error, like barbarians, override the despairing adherents. 
32 



The Epic of the Kingdom. 

"And the seventh angel poured out his vial into the air ... . 
and Babylon came into remembrance before God .... And 
there fell upon men a great hail out of heaven .... and men 
blasphemed God because of the plague of the hail." The 
abstract result of this vial-plague is blasphemy, and it is 
presented in concrete form in the figure of Babylon, the harlot, 
the great city. The importance of the thing prefigured is 
indicated by the length of the description, which occupies all of 
chapters 17 and 18. The harlot is a symbol of apostacy; the 
soul which was espoused to God has disregarded its vows and 
turned to the world. The harlot sits on the beast, the same as 
that of chapter 12, the symbol of worldliness ; apostacy and 
worldliness are closely allied. The abundance of the luxury 
and merchandise of Babylon is confirmed in the observation 
of men's ways. The one who turns from the service of God 
to the things of the world, soon begins to seek material comfort 
and luxuries. The worldly man puts every market under 
tribute to serve his desires. Babylon's merchandising forms a 
most prominent part of the description and is true to life. But 
Baylon falls. The worldly man may heap up his gains, but 
there comes a time when he must leave it all ; he comes down 
to death, and " in one hour so great riches is come to nought." 
He who seeks the gain of this world, and is not rich toward 
God, is Babylon, harlot, and her fall is a figure of his. 

The interlude for the vials occurs between the sixth and 

seventh, and is given in verses 13 to 16 of the same chapter. 

**And I saw three unclean spirits like frogs come out of the 

mouth of the dragon .... beast and .... false prophet .... 

L C:„ _ 33 



The Epic of the Kivgdom, 

which go forth to gather .... to the battle of the great day 
of God Almighty." In the frog-like spirits is revealed the 
true evil nature of the dragon, beast, and false prophet, which 
were probably of pleasing outward appearance. These spirits 
marshal the forces of evil for the great battle, which is referred 
to again in chapter 20, and is that conflict of evil which is 
waged against every believer for his testing. It found expression 
under the trumpets. "That great day" is the believer's 
testing time. This battle, coming in as the interlude of the 
vials, points out that the rejectors of proffered salvation are 
counted as part of the evil forces which are arrayed against 
the believer. Every one who refuses Christ is more or less a 
part of the opposition, and this especially applies to the one 
who has sinned away his day of grace. The parenthetical 
•'Blessed" concerns the one who has taken Christ, thereby 
escaping the vial-plagues. 

In the explanation of the vials, the effect of the vial-plagues 
has been given as exercised upon rejectors ; certain Scripture 
references suggest the added thought that whatever there is of 
evil in believers is to be destroyed, as though burnt out by the 
contents of the vials. There are some things in each life that 
have not the seal of God. "If any man build .... wood, 
hay, stubble .... the fire shall try every man's work .... 
saved .... as by fire." We bury the corpse when the whole 
body is dead, but cauterize when a part becomes gangrenous. 
The thought of the vial-symbols is the putting away of all that 
does not belong to the beauty of the Christ-life. When all 
evil is taken away — when rejectors are cast out and all of the 
34 



The Epic of the Kingdom, 

old nature removed from believers — '*It is done." Then 
does the bride appear, arrayed in all her beauty, '* without 
spot or wrinkle." 

INTERRELATION OF THE SERIES. 

In the several series of sevens there appears an ascending 
order of thought to a climax in the seventh, whether we 
consider the churches, the seals, the trumpets, or the vials. A 
comparison from each series of members of the same numerical 
order shows a common thought, and also suggests that there is 
a spiritual condition analogous to temperament. As men's 
souls differ, the thing that will bring conviction differs in each 
case. For the same reason, trials will come in ways that differ 
widely. The circumstance or condition that tries one person 
may not be a trial for another. And there are like differing 
conditions of this life that shall measure the quality of doom 
for the unbeliever. 

The first members of each series have the common thought 
of life's effort becoming burdensome, or grievous. The 
convicted sinner under the first seal feels the burden of the 
curse — slavery under sin. The believer's trial under the first 
trumpet is that the effort of making a living becomes a burden. 
Under the first vial the rejector who has rebelled against the 
burden finds it has galled and become as a sore. In adding 
the churches to this comparison, the three divisions of each 
epistle are to be considered, — the aspect in which Christ 
presents himself, the condition of the church addressed, and 
the nature of the reward offered. These harmonize in each 
35 



The Epic of the Kivgdom. 

letter, and the key-thought is the same as that found in the 
like members of the other series. The first church is that of 
Ephesus, Christ appears as an overseer walking in their midst: 
the message shows that the church, having lost its first love, 
has grown mechanical — makes mere duty of service ; and the 
promise is food from the tree of life to the one who overcomes. 
Through the six items there runs the interrelating thought of 
effort, and that effort grievous. This comparison points out a 
a common thought, and also one kind of soul "temperament." 

The second members of the several series have in common 
the thought of opposition. The second church is that of 
Smyrna. To it Christ appears as alive though slain by his 
opposers ; the condition of the church is that of being 
grievously persecuted ; and the promise is security from the 
second death, which is the lot of those whose faith fails under 
persecution. The second seal shows a sinner with heart 
troubled on account of sin. The second trumpet and the 
second vial have to do with the sea, which is a symbol of 
opposition. Some are of that soul "temperament" which 
puts their whole soul-experience into the field of opposition. 
It marks their conviction for sin ; it is the chief characteristic 
of the trial of their faith, in their perfecting ; it meets them in 
their active service, or church life ; and should they fail at any 
point, whether in refusal of Christ when convicted, falling 
under trial, or failing, in service, it will mark the torment of 
their everlasting doom. 

Some speak of degrees or happiness in heaven ; the above 
calls for different qualities of heaven and hell. 

36 



The Epic of the Kingdom, 

The thought uniting the third members of the series is that 
of worldly pleasure offered as satisfaction for the soul, and the 
soul unsatisfied. The fourth of each series contains the thought 
of God's claim upon man for service. The fifth members are 
severally concerned with moral conduct ; the sixth, with 
religious life, the test of which is worship of the true God ; 
and the last of each series, with God's sovereignty and personal 
allegiance to him. 

THE THOUSAND YEARS, — FORBEARANCE. 

In six verses of chapter 20 we have the only Scriptural 
foundation for the doctrine of a Millennium. How shall it be 
interpreted? As a literal one thousand years, and be out of 
harmony with the rest of the book? Shall we put a year for a 
day, and obtain a preposterous result? Or, shall we say that 
the Christian dispensation is the Millennium, and be laughed 
at by pessimistic observers of present conditions? Commenta- 
tors fail to see any help in Peter's reference to "a thousand 
years as a day" (II Peter 3:8), but we believe that the proper 
interpretation of the thousand years of Revelation is to be 
found in harmony with Peter's statement. The theme of the 
apostle is God's mercy and forbearance. God's promises are 
sure, but he waits in mercy that the sinner may have abundant 
opportunity. Likewise, Satan is bound, that is, restrained, 
that the sinner may have opportunity to accept Christ. How 
long shall this restraining mercy and forbearance last? how 
shall God's mercy with the sinner be measured? Even to 
such length as though the sinner had a thousand years of 
37 



Hie Epic of the Kingdom. 

opportunity before mercy shall fail. The thousand years is 
undoubtedly to be taken figuratively. Why not, then, put it 
in harmony not only with Peter's explanation, but at the same 
time with the rest of the book of which it is a part? The above 
statement, we believe, does this. 

Bengel finds two historical periods of a thousand years 
each. We find two symbolic periods. The first is the sinner's 
opportunity, as given above ; the second is a like opportunity 
for believers, in which they may be perfected. 

"And they lived and reigned with Christ a thousand 
)'ears." By many this is considered as referring to saints after 
death, but this is not a necessary interpretation of the passage. 
Rather, interpret " lived " as the new life in Christ received at 
the new birth. With the new life begins a reign to put down 
the old nature and to bring in the new. Each believer, by 
divine help, is doing for his soul-life what Christ is doing for 
the whole world ; that is, putting down evil and exalting 
righteousness. Believers in every generation have been thus 
striving to be complete in Him. This reigning with Christ is 
the opportunity offered for the perfecting of Christian character. 
How long will it take to accomplish this in a given individual? 
How long will God continue to bear with weak, halting, 
stumbling, dilatory humanity? The longsuffering God will give 
us abundant opportunity, even as though it were a thousand 
years of time. And how slow we are ; sometimes it would 
seem that the whole period is needed. 

There is a beautiful thought in the Scriptural way of 
looking at our testing time, "And after that he must be loosed 

38 



The Epic of the Kingdom. 

a little season." When God looks on our opportunity to 
become like him, it is as a thousand years, but when he looks 
on Satan's time for trying us — the same period — it is a little 
season. 

The binding of Satan is the period of the seals, the reign 
with Christ is the trumpet period, and the judgment belongs to 
the vial period. Each of the three should be considered as 
applying to the individual soul-life. 

DEATH, RESURRECTION, AND JUDGMENT. 

The judgment comes upon those only who are dead, and 
by'* dead" should be understood '*dead in trespasses and 
sin." The decree of life for the righteous was pronounced at 
the new birth ; eternal life began then, and there is no hint 
here of any further reckoning. The book of life is opened 
merely to show evil-doers that their names are not therein. 
This view of the judgment is in harmony with the interpre- 
tation of all the symbols of the book, applying them to the 
individual experience, without any necessary bearing on the 
question of a general judgment. 

A first resurrection and a second death are spoken of, 
implying a second resurrection and a first death. Confusion 
has arisen from making some of these literal and the others of 
spiritual import. Some hold, and with good logic, that if the 
second resurrection is literal the first must be also. We believe 
that the interpretation which will most fully relieve the 
difficulties is also the one most in harmony with Scripture. We 
would interpret the two resurrections and the two deaths in a 
39 



The Epic of the Kingdom. 

spiritual sense. We see no reference in this place to the 
resurrection of the natural body. The first death is death in 
sin. The first resurrection is the new life of a believer in 
Christ. The second resurrection is the enlightenment which 
the sinner will receive after his probation is ended. "The rest 
of the dead lived not again till the thousand years were 
finished." That is, some who were dead in sin found life in 
Christ during the "thousand" years of opportunity, but the 
rest of those dead in sin did not obtain spiritual insight into 
the things of God until their opportunity for salvation was 
past. This enlightenment of the sinner does not mean his 
salvation, nor a second probation, but is necessary to full 
justice. Sin dwarfs and deadens the sense of appreciation ; 
therefore, the sinner must be awakened if punishment is to 
have any proper effect upon him, and if he is to receive the 
punishment due his sin, the enormity of his offense should be 
clearly seen that the fairness of the penalty may appear. The 
rich man evidently saw some things he had not seen before, 
when " in hell he lift up his eyes." The second death is the 
eternal doom of those who have persisted in unbelief. 

THE BRIDE OF THE LAMB, NEW JERUSALEM. 

As the seals, trumpets and vials completed show the bride, 
so the summation in millenniums, resurrections and judgment 
brings us to the same place. But the bride is not here 
described. How shall John find scope to do justice to a 
description of the redeemed and perfected church under the 
figure of a woman — what more can be added, by way of 
40 



The Epic of the Kingdom, 

description, to "arrayed in fine linen, pure and white," and 
*' as a bride adorned for her husband "? There is much more 
scope for descriptive imagery in the figure of a city. So, as a 
climax to these visions showing the successive steps in bringing 
in the Kingdom, we now behold the whole number of perfected 
saints in the figure of the New Jerusalem. And with what 
wealth of language and imagery he paints the picture of 
beauty ! Under the seals the converts were counted, under 
the trumpets the growth of soul-life was measured, and now, 
with all evil burnt out under the vials, the city is measured 
with a golden reed — its beauty and magnificance are to be 
estimated. Where was there ever such an attempt to portray 
beauty? It is the beauty of a soul that has fulfilled God's 
plan. The wall is of diamonds, and the city, pure gold. The 
foundations are precious stones, and the gates, whole pearls. 
Its street is transparent gold. "There shall in no wise enter 
into it anything that defileth ; but they which are written in 
the Lamb's book of life." 

This description is symbolic of the purified church, and not 
an attempt to portray the future abode of the blessed. It is 
not heaven, but comes down from heaven. This passage is 
deemed appropriate reading for funeral occasions, but is much 
more appropriately classed as a sermon on Christian perfection. 
True believers, in this life, are the bride, the New Jerusalem, 
and they shall abide forever. To them there is no more 
spiritual night. Tears are wiped away, for sin, the cause of 
tears, is gone. "A pure river of water of life " proclaims that 
Jesus is a satisfying portion. 

41 



The Epic of the Kingdom, 

*' Blessed are they that do his commandments, that they 
may have right to the tree of life, and may enter in through 
the gates into the city. 

'*And the Spirit and the bride say, Come .... And 
whosoever will, let him take the water of life freely." 



T 



Thus has our Hero surpassed all heroes. Without an 
army he wins a great host, even from the ranks of the enemy. 
He trains these, and goes forth to win, not an empire, but the 
whole world. This earth has never seen the like. He is 
the King of kings : the story of his Kingdom is the one 
great Epic. 



LIBRARY OF CONGRESS 



019 971 848 4 



LIBRARY OF CONGRESS 



019 971 848 4 



HoUinger Corp. 
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